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CHAPTER I

INTRODUCTION

A. Background

Since human beings are born to live in a certain environment that

become place of life. They need help from others. For that they communicate.

Humans need to communicate from infancy to the end, or with another phrase

that no life without communication. As social creatures, humans will always

want to talk, exchange ideas, send and receive information, share experiences,

and work with others to fulfill their needs, and so on. Various desires can only

be fulfilled through communication. While language is the tool of

communication. By using language human can exchange ideas, opinions,

feelings, and others.

Communication is a very fundamental requirement for a person in

community life. Without communication it is impossible that society is

formed. On the contrary, without society, person may not be able to develop

the communication. What encourages people to communicate with other?

First, human desire to control their environment. Second, human effort to be

able to adapt to his environment. Third, in order to transform the legacy of

socialization. Thus communication cannot be separated from human life, both

as individual and as member of society. Now one's successes and failures in

achieving something desirable, including their careers, largely determined by

his ability to communicate.

Communication is one of fundamental activity in human life. Human

requirement to relate to others, recognized by most of all religions since Adam

and Eve. Human nature to convey his wishes and to know the other desires is

the beginning of human skills to communicate automatically through gesture

symbols, followed by the ability to give meaning to each of the symbols in the

form of verbal language.

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In Islamic history, Islam has a holy book called al-Quran. The Quran

for Moslem is the revelation of God which revealed to the prophet

Muhammad PBUH. Revelation is also a form of communication between God

and Muhammad. Revelation in Islamic concept is “God talk”. “God talk”

means that God communicates with His messenger using the tool or medium

of communication1.

Although that communication is different from the commonly

communication used by human to communicate each others, it does not mean

that communication of God and His messenger cannot be researched and

assessed at all. In other hand, it is the material of study that has been studying

continually by Moslem and non-Moslem researchers. The contemporary

researchers of the Koran that start from scientific tradition and religious

background are Toshihiko Izutsu, Nasr Hamid Abu Zayd serta Angelika

Neuwirth2.

The communication between God and human shows that God as an

active communicator and human as passive. In other words, people receive the

message as sign of divinity through communication codes used by God. This

communication, according to classical Islamic Theology, are two forms. First,

linguistic or verbal, second, non-linguistic or the nature signs. Linguistic

communication between God and human only can happen when there is

“equality” between them. According to Dr.phil. M. Nurkholish Setiawan,

quoting from Syamsuddin Ibnu Yususf al-Kirmani, God‟s message that

delivered to human is as verbal message, and theoretically, the message could

not be understood and digested without dialogue and transformative process.

Second, the process is also impossible happen between God and human

1 The delivering forms of revelation to Prophet Muhammad are two ways: First, without

intermediaries, Second, Gabriel as intermediaries. Without intermediaries is through true dream

(ar-Ru’ya ash-Sholihah fi al-Manam) and behind the curtain (Min Wara’a al-Hijab). While with

Gabriel as intermediaries, are first, the comings of revelation in the sound of bell tolling tight, and

Second, Gabriel came to Prophet Muhammad as human. Mana‟ Qohthon, Mabahits fi Ulum al-

Quran, (Makkah: Mansyurot al-„Ashr al-Hadits, 1990), Pg: 37-39. 2 Dr, phil. M. Nur Kholis Setiawan, Al-Quran Kitab Sastra Terbesar, (Yogyakiarta:

Elsaq Press, 2006), Pg: 51-52

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without equality status: upgrade human toward angel level, and God is going

to adjust the degree of divine3.

The central meaning of giving revelation is the giving of information,

is the communication between the two parties with obscurely and secret

message. The situation of communication in revelation context is very

different from other communication situation. Two-sided basic

communication in the process of revelation is God in one side and apostle in

other side. But he (the apostle) has been prepared by God to have the ability to

accept his word that preserved from possible deviations when the Gabriel

delivered the revelation. This process has a certain way as described in the

Quran4:

According to Nashr Hamid Abu Zayd, take Roman Jakobson

communication model of theory, the process of revelation is the process of

delivering the message which God words (kalam Allah) is a message (ar-

risalah). In other words, the process of revelation is an act of communication

that is naturally made up of speaker (Allah), Prophet Muhammad as receiver,

communication codes is Arabic language, and the Holy Spirit or Gabriel as

channel5.

According to Suf Kasman, Allah revealed Quran to the prophet

Muhammad through Gabriel is not in Arabic, but the God language itself. And

Gabriel delivered the revelation to the prophet Muhammad used angels

language. And the prophet Muhammad which was born and grow up in Arab

recorded a revelation with his own language (Arabic)6.

3Ibid, Pg: 55.

4 Drs. Akhmad Muzakki, MA, Stilistika al-Quran: Gaya Bahasa al-Quran dalam

Konteks Komunikasi, (Malang: UIN Malang Press, 2009), Pg: 1 5 Moch. Nur Ichwan, Meretas Kesarjanaan Kritis: Teori Hermeneutika Nasr Abu Zayd,

(Bandung: Teraju, 2003), Pg: 69-70. 6 Suf Kasman, Jurnalisme Universal Menelusuri Prinsip-prinsip Da’wah Bi al-Qalam

dalam al-Quran, (Jakarta: Teraju, 2004), Pg: 146.

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To describe about communication, Al-Quran gives six ethics in

communication with others are:

1. Qaulan Sadida/ (QS. An-Nisa: 9, Al-Ahzab: 70)7

“Let those (disposing of an estate) have the same fear in their minds As

They would have for their own if They had left a helpless family behind: let

them fear Allah, and speak words of appropriate (comfort)”. (QS. An-

Nisa: 9)

Qaulan Sadidan means the truth speech, honest, right, no lie, and no

circumvent. In al-Quran, it mentioned twice. First, Allah order to human to

deliver the qaulan sadidan in orphan and descent things. Second, Allah

command the qaulan sadidan after piety.

According to some Mufassir such as Hamka, At-Tabari, Al-Baghawi, Al-

Maraghi and Al-Buruswi that Qaulan Sadida in the context of the verse

implies worries and anxiety of a donor's will for his children depicted in

the form of weak utterances soft (smooth), clear, honest, just, kind and

fair. Mean meek submission to describe the love that is expressed in the

words of gentleness. Clearly implies that words were light no other

interpretation. Honestly that is transparent, it is, and nothing is hidden.

Appropriate means to hit the target, corresponding to be achieved, and also

in line with the circumstances. Good fit with the values, moral values,

people rise and godlike. While unfair means in accordance with the proper

content of the conversation, not biased or impartial.

2. Qaulan Ma‟rufa/ (QS An-Nisa: 5and 8, QS Al-Baqarah: 235, QS

Al-Anfal: 32)8

“To those weak of understanding make not over your property, which

Allah hath made a means of support for you, but feed and clothe them

7http://naifu.wordpress.com/2010/08/12/profesionalisme-dalam-perspektif-al-

qur%E2%80%99an/. Access on 27 February 2012. 8Drs. H. Mafri Amir, M,Ag, Etika Komunikasi Massa Dalam Pandangan Islam

(Jakarta: PT. Logos Wacana Ilmu, 1999), Pg: 85.

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therewith, and speak to them words of kindness and justice”. (QS. An-

Nisa: 5)

Ma’rufa it means kind, well, and received by values prevailing in society.

A good speech is speech that is accepted as something good in view of the

speakers.

In other words, according to some mufassir Hamka and Al-Buruswi or

other expert opinion that qaulan ma'rufa implies a good word, that word is

polite, refined, beautiful, true, respectful, and fun, and in accordance with

rules and laws and logic.

3. Qaulan Baligha/ (QS An-Nisa: 63)9

“those men,-(Allah) knows what is In their hearts; so keep Clear of them,

but admonish them, and speak to them a word to reach their very souls”.

(An-Nisa: 63)

Qaulan baligha interpreted as an eloquent speech or the right, the meaning

is clear, bright, and reveals exactly what she want sorcan also be

interpreted as saying that in terms of words correct. And when viewed in

terms of goals or domains it touches can be interpreted as an effective

speech.

4. Qaulan Maysura/ (QS Al-Isra: 28)10

“And Even if Thou hast to turn away from them In pursuit of the Mercy

from Thy Lord which Thou dost expect, yet speak to them a word of easy

kindness”. (QS. al-Isra: 28)

Qaulan maysura means an easy word. As for the mufassir such as At-

Tabari and Hamka, qaulan maysura mean that as a greeting that makes

other people feel easy, soft tone, beautiful, fun, smooth, gentle and good,

as well as provide a sense of optimism for people to talk to. Easy means of

communicative language that is understandable and contains words that

encourage others to continue to have hope. Soft words are words that use

9 Ibid. Pg: 92-93.

10 Ibid. Pg: 89-91.

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the phrase and say with reasonable or feasible. While that is gentle and

refined good speech that did not make other people upset tau offended.

5. Qaulan Layyina/ (QS Thaha: 44)11

"But speak to Him mildly; Perchance He may take warning or fear

(Allah)”.(QS. Thaha: 44)

According to al-Maraghi, Qaulan layyinanmeans gently speech which

touch the heart and pull to receive religious proselytizing. Ibnu Katsir said

layyinan is satire words. And according to al-Zuhaily, he said “Then say to

him (Pharaoh) by gently speech (fraternal) and sweet to hear, did not show

the violence and encourage him with gentleness words in order to more

intersted because he will feel afraid with the God punishment through his

tongue”. The purpose of this is Moses and Harun leave coarse attitude.

The order to say by gently also written in al-Hujurat: 2, Luqman: 19 and

an-Nisaa: 158. Shortly, the prohibition to say loudly words, the prohibition

to say bad words, and the command to say soft words.

With gentleness that there will be a communication that will impact the

contents absorbed by people saying they're talking to so that it will happen

not only information but nevertheless arrival will change the views,

attitudes and behaviors of people who talk to.

6. Qaulan Karima/ (QS Al-Isra: 23)12

Qaulan karima means noble word. A noble word is a word which gives

respect and honor to the person who we talk to.

“Thy Lord hath decreed that ye worship none but him, and that ye be kind

to parents. Whether one or both of them attain old age In Thy life, say not

to them a word of contempt, nor repel them, but address them In terms of

honor”. (QS. Al-Isra: 23)

In this case to say “ah” to parents is prohibited by religion, moreover say

the words or treated them more harshly than that. From above definitions,

11

Ibid. Pg: 93-96. 12

Ibid. Pg: 87-89.

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the characteristic of polite language according to six principles are the

words that have a value: 1) the truth, 2) fairness, honesty, 3) justice, 4)

good, 5) straight, 6) smooth, 7) polite, 8) deserve, 9) awards, 10) solemn,

11) optimistic, 12) beautiful, 13) fun, 14) logical,15) eloquently, 16) light,

17) right, 18) touches the heart, 19) aligned, 20) is impressive, 21) quiet,

22) effectively, 23) soft, 24) philanthropist, 25) the meek, 26) humility.

This research focused on an-Nida’ ( )13

verses. There are forty

seven verses, are:

13

In the book of Indeks al-Quran: Panduan Mudah Mencari Ayat dan Kata dalam al-

Quran written by DR. Azharuddin Sahil , he write same thing about those terms. Word “request”

have means: beg, prayer dan appeal. See page 191-192 (prayer), 528-530 (ask), 719-722 (appeal).

8

9

10

Term “an-Nida” ( ) means “appeal”. In Maryam: 3, word "nada"( )

initially mean call by loud voice, afterwards it means develop till can it mean

prayer (with loud voice or in heart)14

.

B. Research Question

1. What are the communication principles in Al-Quran?

2. What is the relevance of communication concept in al-Quran to the

modern communication concept?

C. The Aim and Significant of Research

a. Aim of Research

1. To know the communication principles in Al-Quran.

2. To know the modern communication concept and its relevance to

al-Quran

b. Significant of Research

1. The researcher hopes it will be useful for everyone who read and it will

increase our knowledge about Islamic communication.

2. This research is also expected to give contribution in developing study

about communication and tafsir.

D. Prior Research

Before finally deciding to chose and take this research, the researcher

has examined some related researches that have similar topics, but different

focus.

1. Komunikasi Dakwah, H. Toto Tasmara, (1997). This book discusses a

global communication and preaching. According to him preaching is

the one of communication media.

2. Communicating Efectifelly. This book explain about basic principles of

communication, interpersonal communication, communicating in

14

Ibid. Pg: 409.

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Group, computer mediated communication, and communicating in

public.

3. Komunikasi Islami, Prof. DR. Andi Abdul Muis, SH (2001).In this

book discuss the preaching problem in the global era; Communications

mission and vision of media, the concept of nationalism and Islamic

Preaching, Islamic Preaching and political power; Islamic Preaching

and culture of the community. Preaching agencies and Muslim

scholars of the future.

4. Komunikasi Qur’aniyah, Muhammad Djarot Sensa (2005). This book

discusses about Quran as God medium to speak to human kinds, Quran

as the medium of communication. God willing, speech and everything

about God, prophets, universe, human kinds and many more written in

the Quran. To communicating among people, Quran use varieties of

style and communication to call people. Quran uses the

communication methods to communicate by using different term, such

as reading, remember, studying, find the explanation, and take an

action.

5. Etika Komunikasi Massa Dalam Pandangan Islam, Drs. H. Mafri

Amir, M.Ag (1999). This book is about mass communication, mass

communication ethics, and the ethics of mass communication in the al-

Quran. Islamic ethics of communication must be fairness, honest,

accurate, responsibility, and free.

6. Psikologi Komunikasi, Drs. Jalaluddin Rakhmat, M.Sc (1996), This

book explain the communication just not a technical process sending

and receiving a message, but communication is delivering an energy

from senses to the brain, sound wave, signs around the places, system

and organism in receiving and processing an information on the

process of influences between many system inside organism among

organisms. Besides, it also explains about human psychology when he

is in communication process. Psychology factor are important to know

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the condition of communicator, communicant, and the messages

(include the interpretation of message).

E. Theoretical Framework

In this research, the writer will focus on An-Nida’ verses by using the

general communication concept. So, to elaborate the understanding of those

verses, the researcher will use also any data from other sources, such as:

exegeses books, journal, internet and so on.

Communication is the process of delivery of information from

communicator to communicant by certain media to reach the effect with the

expected feedback. Communication is also the effort of message delivery

among human. Basically, to get communication processes there are three

elements: source, message and receive. The main aim of communication is to

build or create the common understanding. To understand each other it means

does not to approve, but by communication there is a change in attitudes,

opinions, behavior or social change occur.

Thus, to understand about communication meaning we must knowing

about something related to the communication, such as the motif of

communication, happiness concept in communication, and motivation.

Communication motives are the causes that drive communicators

convey his message to the communicant. Deliberately, humans convey the

message because he has a motive. There‟s a motive coming from conscious

mind, but there are also unconscious motives come from the subconscious.

While the concept of happiness is the embodiment of the philosophy of life in

the areas of human life.

In the communication there is the motivation that drives somebody to

convey his message. Motivation can be defined as a process that occurs inside

of human selves to create goals and giving an energy to someone behavior.

Then, the writer will use some discourses supporting the primary data.

The primary data is An-Nida verses while secondary data are the exegesis;

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either classical and contemporary, revalation causes (asbab an-Nuzul), and

munasabah al-ayah.

F. Methodology of Research

Type of research employed by the researcher in this research is

qualitative research. This type of research is applied to the humanistic

knowledge or interpretative, which technically emphasizes to the text

study, participant observation, or grounded research.15

Particularly, this research is studying about the Quran. Studying

Quran cannot be denied from the interpretative analysis. So the

understanding of someone is different each others. It is possible because of

difference of intellectual capacity, socio-cultural background, and the

author when the author lives. In addition, explanation of the Quran is not a

form of statistical number, but in written words. This research, therefore,

could be classified to the qualitative research.

1. Sources of Data

This thesis consists of primary data and secondary data. Primary data is

the main source or primary sources that used as research subjects or part in

the writing of this thesis. Here the writer chooses some an-Nida’ ( )

verses.

Secondary sources are: the exegesis book such as: Tafsir Fi Zhilalil Quran

(Sayyid Quth), Tafsir al-Maraghi (Syeh Ahmad Musthafa al-Maraghi),

Tafsir Misbah (Qurash Shihab), Tafsir al-Azhar (Hamka), Tafsir Ibnu

Katsir (Ibnu Katsir) and others any exegesis book. Except exegesis books,

the writer search in the journals or book which support and complement in

conducting an analysis of the tafseer/exegesis about request forms.

2. Method of Collecting Data

15

Tim Revisi Buku Pedoman Skripsi, Pedoman Penulisan Skripsi, Fakultas Ushuluddin

IAIN Walisongo Semarang, 2007, Pg: 7.

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Method of collecting data that writer use is the method of documentation.

It is a method where researchers investigate the matter in writing. The data

obtained by reading, understanding, and find the data based on things such

as notes, transcripts, books, newspapers, magazines, inscriptions, agendas

and literature which associated with the title above, then arranged so that

it becomes a scientific essay16

.

3. Method of Analyzing Data

The author uses the mawdhu'i17

or thematic method. Thematic method is a

method of interpretation in which mufassir try to collect the verses of the

Quran from the various chapters and related to the issue or topic specified.

Later, the interpreter discuss and analyze the content of these verses that it

becomes a unified whole18

.

The steps in maudhu'i interpretation method are as follows:

1. Assign or select a problem of al-Quran that will be reviewed by thematic

(topic).

2. Searching and collect the verses relating to the problems that have been

established.

3. Arrange consecutively verses accordance with the descent, followed with

knowledge about asbabun nuzul.

4. Understanding the correlation (munasabah) of verses in their respective

chapter.

5. Arrange the topic (theme of discussion) within the framework appropriate,

systematic, complete and intact (outline).

6. Complete supported by hadith if necessary, for perfection.

16

Suharismi Arikunto, Prosedur Penelitian Suatu Pendekatan Praktek, (Jakarta:

Rhineka Cipta, 1991), Pg: 188. 17

Tafsir Mawdhuiy is to accumulate verses of al-Quran which have sam aim in the

same mean that describe one problem topic dan arrange it based on chronology and the cause of

descent of verses (asbab an-nuzul).

Abdul Hayy al-Farmawy, Metode Tafsir Mawdhu’iy: Suatu Pengantar, terj. Suryan A. Jamrah,

(Jakarta: Raja Grafindo Persada, 1996), Pg: 36. 18

M. Quraish Shihab, Membumikan al-Quran: Fungsi dan Peran Wahyu dalam

Kehidupan Masyarakat, (Bandung: Mizan, 1999.), Pg: 87 and 114.

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7. Studying these verses as a whole by collecting the verses that have the

same understanding or a compromise between 'am (general) and khash

(special), mutlaq and muqayyad, or when birth is contradictory, till all

meet in an estuary, without distinction or coercion19

.

G. Structure of Writing

To get the whole content of the research and marks sense correlation

among one chapter with other chapter, it is necessary to use systematic

writing. They are:

The first chapter, it is introduction including background, question of

research, the aim and significance of the research, theoretical framework, prior

research and methodology of research, and the last structure of writing.

The second chapter is explaining about communication science as a method

and the Quran as a medium of communication.

The third chapter is explanation of An-Nida verses, include asbab an-nuzul

of the verses, and the correlation of verses (munasabah al-ayah).

The fourth chapter it contains about analyze of An-Nida verses by using

communication science.

The fifth chapter This chapter constitutes conclusion. This chapter contains

conclusion and suggestion.

19

Abdul Hayy al-Farmawy, op,cit., Pg: 45-46; also see M. Qurasih Shihab, op,cit., Pg:

114-115.